unblemished

When Hell and death and their wicked ministers saw that, they were stricken with fear, they and their cruel officers, at the sight of the brightness of so great light in their own realm, seeing Christ of a sudden in their abode, and they cried out, saying: We are overcome by thee. Who art thou that art sent by the Lord for our confusion? Who art thou that without all damage of corruption, and with the signs of thy majesty unblemished, dost in wrath condemn our power? Who art thou that art so great and so small, both humble and exalted, both soldier and commander, a marvellous warrior in the shape of a bondsman, and a King of glory dead and living, whom the cross bare slain upon it? Thou that didst lie dead in the sepulchre hast come down unto us living: and at thy death all creation quaked and all the stars were shaken: and thou hast become free among the dead and dost rout our legions. Who art thou that settest free the prisoners that are held bound by original sin and restorest them into their former liberty? Who art thou that sheddest thy divine and bright light upon them that were blinded with the darkness of their sins? After the same manner all the legions of devils were stricken with like fear and cried out all together in the terror of their confusion, saying: Whence art thou, Jesus, a man so mighty and bright in majesty, so excellent, without spot and clean from sin? For that world of earth which hath been alway subject unto us until now, and did pay tribute to our profit, hath never sent unto us a dead man like thee, nor ever dispatched such a gift unto Hell. Who then art thou that so fearlessly enterest our borders, and not only fearest not our torments, but besides essayest to bear away all men out of our bonds? Peradventure thou art that Jesus, of whom Satan our prince said that by thy death of the cross thou shouldest receive the dominion of the whole world.

And as they all doubted and disputed, Bartholomew came near unto her with a cheerful countenance and said to her: Thou that art highly favoured, the tabernacle of the Most High, unblemished we, even all the apostles, ask thee (or All the apostles have sent me to ask thee) to tell us how thou didst conceive the incomprehensible, or how thou didst bear him that cannot be carried, or how thou didst bring forth so much greatness.

But those that offer thank-offerings do indeed sacrifice the same creatures, but such as are unblemished, and above a year old; however, they may take either males or females. They also sprinkle the altar with their blood; but they lay upon the altar the kidneys and the caul, and all the fat, and the lobe of the liver, together with the rump of the lamb; then, giving the breast and the right shoulder to the priests, the offerers feast upon the remainder of the flesh for two days; and what remains they burn.

As for the priests, he prescribed to them a double degree of purity for he restrained them in the instances above, and moreover forbade them to marry harlots. He also forbade them to marry a slave, or a captive, and such as got their living by cheating trades, and by keeping inns; as also a woman parted from her husband, on any account whatsoever. Nay, he did not think it proper for the high priest to marry even the widow of one that was dead, though he allowed that to the priests; but he permitted him only to marry a virgin, and to retain her. Whence it is that the high priest is not to come near to one that is dead, although the rest are not prohibited from coming near to their brethren, or parents, or children, when they are dead; but they are to be unblemished in all respects. He ordered that the priest who had any blemish, should have his portion indeed among the priests, but he forbade him to ascend the altar, or to enter into the holy house. He also enjoined them, not only to observe purity in their sacred ministrations, but in their daily conversation, that it might be unblamable also. And on this account it is that those who wear the sacerdotal garments are without spot, and eminent for their purity and sobriety: nor are they permitted to drink wine so long as they wear those garments. Moreover, they offer sacrifices that are entire, and have no defect whatsoever.

When Solomon had said this, and had cast himself upon the ground, and worshipped a long time, he rose up, and brought sacrifices to the altar; and when he had filled it with unblemished victims, he most evidently discovered that God had with pleasure accepted of all that he had sacrificed to him, for there came a fire running out of the air, and rushed with violence upon the altar, in the sight of all, and caught hold of and consumed the sacrifices. Now when this Divine appearance was seen, the people supposed it to be a demonstration of God's abode in the temple, and were pleased with it, and fell down upon the ground and worshipped. Upon which the king began to bless God, and exhorted the multitude to do the same, as now having sufficient indications of God's favorable disposition to them; and to pray that they might always have the like indications from him, and that he would preserve in them a mind pure from all wickedness, in righteousness and religious worship, and that they might continue in the observation of those precepts which God had given them by Moses, because by that means the Hebrew nation would be happy, and indeed the most blessed of all nations among all mankind. He exhorted them also to be mindful, that by what methods they had attained their present good things, by the same they must preserve them sure to themselves, and make them greater and more than they were at present; for that it was not sufficient for them to suppose they had received them on account of their piety and righteousness, but that they had no other way of preserving them for the time to come; for that it is not so great a thing for men to acquire somewhat which they want, as to preserve what they have acquired, and to be guilty of no sin whereby it may be hurt.

As for Herod, he had spent vast sums about the cities, both without and within his own kingdom; and as he had before heard that Hyrcanus, who had been king before him, had opened David's sepulcher, and taken out of it three thousand talents of silver, and that there was a much greater number left behind, and indeed enough to suffice all his wants, he had a great while an intention to make the attempt; and at this time he opened that sepulcher by night, and went into it, and endeavored that it should not be at all known in the city, but took only his most faithful friends with him. As for any money, he found none, as Hyrcanus had done, but that furniture of gold, and those precious goods that were laid up there; all which he took away. However, he had a great desire to make a more diligent search, and to go farther in, even as far as the very bodies of David and Solomon; where two of his guards were slain, by a flame that burst out upon those that went in, as the report was. So he was terribly affrighted, and went out, and built a propitiatory monument of that fright he had been in; and this of white stone, at the mouth of the sepulcher, and that at great expense also. And even Nicolaus his historiographer makes mention of this monument built by Herod, though he does not mention his going down into the sepulcher, as knowing that action to be of ill repute; and many other things he treats of in the same manner in his book; for he wrote in Herod's lifetime, and under his reign, and so as to please him, and as a servant to him, touching upon nothing but what tended to his glory, and openly excusing many of his notorious crimes, and very diligently concealing them. And as he was desirous to put handsome colors on the death of Mariamne and her sons, which were barbarous actions in the king, he tells falsehoods about the incontinence of Mariamne, and the treacherous designs of his sons upon him; and thus he proceeded in his whole work, making a pompous encomium upon what just actions he had done, but earnestly apologizing for his unjust ones. Indeed, a man, as I said, may have a great deal to say by way of excuse for Nicolaus; for he did not so properly write this as a history for others, as somewhat that might be subservient to the king himself. As for ourselves, who come of a family nearly allied to the Asamonean kings, and on that account have an honorable place, which is the priesthood, we think it indecent to say any thing that is false about them, and accordingly we have described their actions after an unblemished and upright manner. And although we reverence many of Herod's posterity, who still reign, yet do we pay a greater regard to truth than to them, and this though it sometimes happens that we incur their displeasure by so doing.

Tithe of cattle: one may not sell it when it is unblemished and alive, and when it is blemished [one may not sell it] neither alive nor slaughtered, nor may one betroth a woman with it. A first-born animal: one may sell it when it is unblemished and alive, and when blemished [one may sell it] both alive and slaughtered, and one may betroth a wife with it. One may not redeem second tithe with unstamped coins, nor with coins which are not current, nor for money which is not in one's possession.

Tithe of cattle: one may not sell it when it is unblemished and alive, and when it is blemished [one may not sell it] neither alive nor slaughtered, nor may one betroth a woman with it. A first-born animal: one may sell it when it is unblemished and alive, and when blemished [one may sell it] both alive and slaughtered, and one may betroth a wife with it. One may not redeem second tithe with unstamped coins, nor with coins which are not current, nor for money which is not in one's possession.

If he read in the garments of linen, he would then sanctify his hands and feet, strip off his clothes, go down and immerse himself, come up and dry himself. They brought him the golden clothes, he put them on, sanctified his hands and feet, went out, offered up his own ram and the ram of the people, and the seven unblemished, one-year-old-lambs, the words of Rabbi Eliezer. Rabbi Akiba said: these were offered up together with the morning tamid of the morning, The bull for the whole burnt offering and the goat which is offered up outside were offered up together with the dusk tamid.

All sacrifices which became mixed up with hatats that must be left to die, or with an ox that is to be stoned, even one in ten thousand, all must be left to die. If they were mixed up with: an ox with which a transgression had been committed [for instance]: one that had killed a man on the testimony of one witness or of its owner; or [an ox] that had sexual relations with a woman or one with whom a man had sexual relations; or an animal set aside [for idolatry], or that had been worshipped [as an idol]; or that was the fee of a whore, or [a dog's] exchange; or that was kilayim; or terefah; or an animal born through the caesarean section, [In all of these cases] they must graze until they become defected, then they are sold, and one brings [a sacrifice] of the same kind at the price of the better of them. If they were mixed up with unblemished [animals] of hullin, the hullin must be sold to those who need that kind [for a sacrifice].

Limbs of [unblemished olahs which were mixed up] with the limbs of blemished [olahs]: Rabbi Eliezer says: if [the priest] offered the head of one of them, all the heads are to be offered; the legs of one of them, all the legs are to be offered. But the sages say: even if they had offered all except one of them, it goes forth to the place of burning.

[If] blood of unblemished animals [was mixed] with blood of blemished animals, it must be poured out into the duct. [If] a goblet [of valid blood was mixed up] with other goblets [of invalid blood]: Rabbi Eliezer said: if he [the priest] offered [sprinkled] one goblet, all the goblets can be offered; But the sages say: even if they offered all of them save one, it must be poured out into the duct.

If one donkey had given birth before and one had not given birth before and they gave birth to two males, he gives one lamb to the priest. [If they gave birth to] a male and a female, he sets aside one lamb [which he keeps] for himself. For it says, “And the firstling of a donkey you shall redeem with a lamb” (Exodus 34:20), [the lamb can come either] from the sheep or the goats, male or female, large or small, unblemished or blemished. He can redeem with the same lamb many times. [And the lamb] enters the pen to be tithed. If it dies [before he gives it to the priest], he can benefit from it.

For how long is an Israelite bound to take care of a first born? In the case of small cattle, for thirty days, and large cattle, fifty days. Rabbi Yose says: in the case of small cattle, three months. If the priest says [to the Israelite] during this period “Give it to me,” he must not give it to him. But if the first born was blemished and the priest said to him “Give it to me so that I may eat it,” then it is allowed. And in Temple times, if [the first born] was in an unblemished state and the priest said to him “Give it to me, and I will offer it up it was allowed.” A first born is eaten year by year both in an unblemished as well as in a blemished state, for it is said: “You shall eat it before the Lord your God year by year” (Deuteronomy 15:20).

For how long is an Israelite bound to take care of a first born? In the case of small cattle, for thirty days, and large cattle, fifty days. Rabbi Yose says: in the case of small cattle, three months. If the priest says [to the Israelite] during this period “Give it to me,” he must not give it to him. But if the first born was blemished and the priest said to him “Give it to me so that I may eat it,” then it is allowed. And in Temple times, if [the first born] was in an unblemished state and the priest said to him “Give it to me, and I will offer it up it was allowed.” A first born is eaten year by year both in an unblemished as well as in a blemished state, for it is said: “You shall eat it before the Lord your God year by year” (Deuteronomy 15:20).

If one takes payment for seeing first borns, they must not be slaughtered by his instructions unless he was an expert like Ila in Yavneh whom the sages permitted to accept four isars for small cattle and six as for large cattle, whether unblemished or blemished.

A man may proscribe his holy things, whether they are most holy things or less holy things. If [they had been] consecrated as a vow, he must give their value, if as a freewill-offering, he must give what it is worth to him. [If he said:] “Let this ox be an olah,” one estimates how much a man would pay for the ox to offer it as an olah, which he was not obliged [to offer]. A first-born, whether unblemished or blemished, may be proscribed. How can it be redeemed? They estimate what a man would give for this first-born in order to give it to the son of his daughter or to the son of his sister. Rabbi Ishmael says: one verse says, [All first-born males] you shall sanctify,” (Deuteronomy 15:19) and another verse says: [“The first-borns among beasts] no man shall sanctify it” (Leviticus 27:26). It is impossible to say: “You shall sanctify,” since it was said already: “No man shall sanctify,” and it is impossible to say: “No man shall sanctify,” since it is also said: “You shall sanctify”? Therefore resolve [thus]: you may sanctify it by consecrating its value [to the owner], but you may not sanctify it by consecrating it to the altar.

One can substitute Herd animals for flock animals and flock animals for herd animals; Sheep for goats and goats for sheep; Males for females and females for males; Unblemished animals for blemished animals and blemished animals for unblemished animals, since Scripture says: “One may not exchange or substitute another for it, either good for bad, or bad for good” (Leviticus 27:10). What is meant by “good for bad”? Blemished animals whose dedication was prior to their blemish. One can substitute one [hullin animal] for two [consecrated animals], and two [hullin animals] for one [consecrated animal]; One [hullin animal] for a hundred [consecrated animals] and a hundred [hullin animals] for one [consecrated animal]; Rabbi Shimon says: one can only substitute one for one, as it says, “Then it and its substitute” (ibid), just as “it” [the consecrated animal] is only one, so [its substitute] must also be only one.

One can substitute Herd animals for flock animals and flock animals for herd animals; Sheep for goats and goats for sheep; Males for females and females for males; Unblemished animals for blemished animals and blemished animals for unblemished animals, since Scripture says: “One may not exchange or substitute another for it, either good for bad, or bad for good” (Leviticus 27:10). What is meant by “good for bad”? Blemished animals whose dedication was prior to their blemish. One can substitute one [hullin animal] for two [consecrated animals], and two [hullin animals] for one [consecrated animal]; One [hullin animal] for a hundred [consecrated animals] and a hundred [hullin animals] for one [consecrated animal]; Rabbi Shimon says: one can only substitute one for one, as it says, “Then it and its substitute” (ibid), just as “it” [the consecrated animal] is only one, so [its substitute] must also be only one.

The substitute of a first-born and an animal tithed, their young and the young of their young until the end of time, they are all treated like a first-born and an animal tithed, and are eaten by the owners when blemished. What is the difference between a first-born and an animal tithed [on the one hand] and other dedications [on the other]? All [blemished] dedications are sold in the market, killed in the market, and weighed by the pound, but not a first-born and an animal tithed. They [other dedications] and their substitutes are redeemed, but not a first-born and an animal tithed. They [other dedications] come from outside the land [to the land], but not a first-born and an animal tithed. [If] they however came from [outside the holy land] unblemished, they are offered, if blemished they are eaten by their owners with their blemishes. Rabbi Shimon: what is the reason? Because a first-born and an animal tithed have a remedy wherever they are, whereas all other dedications, although a blemish has occurred in them, remain holy.

If one set aside money for his hatat, and it was lost and he set aside other money in its place, if he did not have the opportunity to buy a hatat with it until the [first] money was found, he brings a hatat from both [sums], and the rest of the money is used for a freewill-offering. If one set aside money for his hatat and it was lost and he set aside a hatat in its place, if he did not have the opportunity to offer it until the money was found, and the hatat was blemished, it is sold and he brings a hatat from both [sums], and the rest is used as a freewill-offering. If one set aside a hatat and it was lost and he set aside money in its place, if he did not have the opportunity to buy a hatat until his hatat was found and it was blemished, it is sold and he brings a hatat from both [sums], and the rest is used for a freewill-offering. If one set aside a hatat and it was lost and he set aside another hatat in its place, if he did not have the opportunity to offer it until the first hatat was found and both were blemished, they are to be sold and he brings a hatat from both [sums] and the rest is used for a freewill-offering. If one set aside a hatat and it was lost and he set aside another in its place, if he did not have the opportunity of offering it until the first hatat was found and both animals were unblemished, one of them is offered as a hatat and the second must be left to die, the words of Rabbi. The sages say: the only hatat which is left to die is a case where it is found after the owners obtained atonement, and the money does not go to the Dead Sea except where found after the owners have obtained atonement.

MISHNAH: One does not sell Second Tithe, one does not take it as a pledge, one does not barter it, and one does not weigh corresponding to it. One should not say to his neighbor in Jerusalem, here you have wine, give me its value in oil, but they may give free gifts to one another. One may not sell animal tithe unblemished alive, or blemished alive or slaughtered, and one may not use it for preliminarily marrying a woman. One may sell a firstling unblemished alive, blemished alive or slaughtered, and one may use it for preliminarily marrying a woman. One does not exchange Second Tithe by a blank, or by a coin not in circulation, or on money not in his possession.

MISHNAH: One does not sell Second Tithe, one does not take it as a pledge, one does not barter it, and one does not weigh corresponding to it. One should not say to his neighbor in Jerusalem, here you have wine, give me its value in oil, but they may give free gifts to one another. One may not sell animal tithe unblemished alive, or blemished alive or slaughtered, and one may not use it for preliminarily marrying a woman. One may sell a firstling unblemished alive, blemished alive or slaughtered, and one may use it for preliminarily marrying a woman. One does not exchange Second Tithe by a blank, or by a coin not in circulation, or on money not in his possession.

Therefore, once it was slaughtered, is it permitted? It was stated by the House of Rebbi Yannai: There is no difference between alive and slaughtered, unblemished and blemished. For what did we state then “live but not slaughtered?” For example, what was stated after this: “One may sell a firstling unblemished alive, blemished alive or slaughtered.”

Therefore, once it was slaughtered, is it permitted? It was stated by the House of Rebbi Yannai: There is no difference between alive and slaughtered, unblemished and blemished. For what did we state then “live but not slaughtered?” For example, what was stated after this: “One may sell a firstling unblemished alive, blemished alive or slaughtered.”

Rebbi Abba bar Jacob in the name of Rebbi Joḥanan: It is said here (Lev. 27:33): “It may not be redeemed.” It has been said about Cohanim‘s bans (Lev. 27:28) “It may not be sold or redeemed.” Since “it may not be redeemed” for Cohanim’s bans includes sale, so “it may not be redeemed” here includes sale. Rebbi Jacob the Southerner asked before Rebbi Yose: Is it not written about a firstling (Num. 18:17) “it should not be redeemed?” About a blemished animal. For animal tithe, the Torah made no difference between living and slaughtered, unblemished and blemished.

Rebbi Joḥanan said, they decreed on a blemished female because of her young. They decreed on a blemished male because of the blemished female. They said in the name of Rebbi Joḥanan, even an unblemished one is a decree. Earlier they said one may buy an animal for meat of desire and hide it from the altar. They turned to say, not even a wild animal, not even birds as it was stated: “Sabbatical [money] and Second Tithe [money] can be exchanged for a blemished female animal or other domestic and wild animals and birds whether alive or slaughtered, the words of Rebbi Meїr. But the Sages say, one exchanges only on slaughtered ones.” Rebbi Jeremiah in the name of Rebbi Samuel ben Rav Isaac: They decreed this that one should not raise them in herds. Rebbi Jeremiah stood next to Rebbi Zeïra who said to him, Rebbi Samuel ben Rav Isaac is still alive and you hang your rags on him! Did not Rebbi Joḥanan say even an unblemished one is a decree! Maybe this was said only for Sabbatical [money]? They found it stated for Sabbatical [money].

Rebbi Joḥanan said, they decreed on a blemished female because of her young. They decreed on a blemished male because of the blemished female. They said in the name of Rebbi Joḥanan, even an unblemished one is a decree. Earlier they said one may buy an animal for meat of desire and hide it from the altar. They turned to say, not even a wild animal, not even birds as it was stated: “Sabbatical [money] and Second Tithe [money] can be exchanged for a blemished female animal or other domestic and wild animals and birds whether alive or slaughtered, the words of Rebbi Meїr. But the Sages say, one exchanges only on slaughtered ones.” Rebbi Jeremiah in the name of Rebbi Samuel ben Rav Isaac: They decreed this that one should not raise them in herds. Rebbi Jeremiah stood next to Rebbi Zeïra who said to him, Rebbi Samuel ben Rav Isaac is still alive and you hang your rags on him! Did not Rebbi Joḥanan say even an unblemished one is a decree! Maybe this was said only for Sabbatical [money]? They found it stated for Sabbatical [money].

As they disagreed: If it was compounded as profane, Rebbi Yose ben Ḥanina said, it is disqualified; Rebbi Joshua ben Levi said, it is qualified. What is Rebbi Yose ben Ḥanina’s reason? It is holy, that it shall be brought into the Sanctuary. What is Rebbi Joshua ben Levi’s reason? It is holy, that it shall be brought from the contributions to the treasury. Rebbi Yose ben Rebbi Bun said, Rebbi Yose ben Ḥanina’s parallels Samuel and Rebbi Joshua ben Levi’s Rebbi Joḥanan , as we have stated, “if one dedicated his property to the Temple and there were objects appropriate as public offerings.” Rebbi Joḥanan said, incense. Rebbi Hoshaia said, explain it about an artisan of the family Eutinos [who took incense as his wages.] And Rebbi Joshua ben Levi’s is like Samuel, as Rebbi Ḥuna said in the name of Samuel, they made the mortar a vessel of sacred service. Rebbi Yose ben Rebbi Abun said, Rebbi Ḥuna said this before Rebbi Yose: something sanctified in a vessel may be redeemed. He said to him, is that not Samuel’s? Since Samuel said, it is slight in the case of leftovers. As they disagreed: If daily sacrifices were left over, Samuel says, they are redeemed unblemished. Rebbi Joḥanan said, they are redeemed as disqualified sancta. Leftover he-goats, in Samuel’s opinion if elevation sacrifices are redeemed, a purification sacrifice so much more. In Rebbi Joḥanan ’s opinion? Rebbi Zeˋira said, they shall graze. Rebbi Samuel bar Rav Isaac said, one uses them to adorn the altar. This is difficult. May a purification sacrifice be brought as elevation sacrifice? Rebbi Yose said, there is a difference, for public sacrifices are determined only by slaughter. Rebbi Ḥananiah ben Tradion said, it is a stipulation of the Court that all leftovers should be brought as elevation sacrifices.

MISHNAH: If he read in his byssus garments, he sanctified hands and legs, and undressed, stepped down, and immersed himself, came up, and dried himself with a towel. They brought him the golden garments, he dressed and sanctified hands and legs. He went out and sacrificed his ram, and the people’s ram, and the seven unblemished sheep, the words of Rebbi Eliezer. Rebbi Aqiba says, they had been brought with the daily morning offering; the bull of elevation offering and the he-goat offered outside were brought with the daily afternoon sacrifice. He sanctified hands and legs and undressed, stepped down, and immersed himself, came up and dried himself with a towel. They brought him the white garments, he dressed and sanctified hands and legs. He entered to remove the cup and the pan. He sanctified hands and legs and undressed, stepped down, and immersed himself, came up and dried himself with a towel. They brought him the golden garments, he dressed and sanctified hands and legs. He entered, burned the incense, and prepared the lights. He sanctified hands and legs, and undressed, stepped down, and immersed himself, came up and dried himself with a towel. They brought him his own garments in which he dressed. One accompanies him to his house. He made a festivity for his friends when he exited in peace.

The bull, the ram, and the seven unblemished sheep were brought with the daily morning offering; the remainder were brought with the daily afternoon offering. Rebbi Simeon ben Laqish said, the reason of this Tanna is to join purification sacrifice to purification sacrifice and elevation sacrifice to elevation sacrifice. But some want to say, the bull, the ram, the people’s ram, and the seven unblemished sheep were brought with the daily morning offering; the remainder were brought with the daily afternoon offering. This Tanna distributes the services. What is the reason? He leaves and brings hiselevation sacrifice and the people’s elevation sacrifice. As mentioned in the matter. What is mentioned in the matter? His ram and the people’s ram. Rebbi Abun bar Ḥiyya said, what is the reason for the he-goat? Of the blood of the atoning purification sacrifice. The atoning purification sacrifice already preceded.

The bull, the ram, and the seven unblemished sheep were brought with the daily morning offering; the remainder were brought with the daily afternoon offering. Rebbi Simeon ben Laqish said, the reason of this Tanna is to join purification sacrifice to purification sacrifice and elevation sacrifice to elevation sacrifice. But some want to say, the bull, the ram, the people’s ram, and the seven unblemished sheep were brought with the daily morning offering; the remainder were brought with the daily afternoon offering. This Tanna distributes the services. What is the reason? He leaves and brings hiselevation sacrifice and the people’s elevation sacrifice. As mentioned in the matter. What is mentioned in the matter? His ram and the people’s ram. Rebbi Abun bar Ḥiyya said, what is the reason for the he-goat? Of the blood of the atoning purification sacrifice. The atoning purification sacrifice already preceded.

As they disagreed: If it was compounded as profane, Rebbi Yose ben Ḥanina said, it is disqualified; Rebbi Joshua ben Levi said, it is qualified. What is Rebbi Yose ben Ḥanina’s reason? It is holy, that it shall be brought into the Sanctuary. What is Rebbi Joshua ben Levi’s reason? It is holy, that it shall be brought from the disbursement from the lodge. Rebbi Yose ben Rebbi Bun said, Rebbi Yose ben Ḥanina’s parallels Samuel and Rebbi Joshua ben Levi’s Rebbi Joḥanan, as we have stated, “if one dedicated his property to the Temple and there were objects appropriate as public offerings.” Rebbi Joḥanan said, incense. Rebbi Hoshaia said, explain it about an artisan of the family Eutinos who took incense as his wages. And Rebbi Joshua ben Levi’s is like Samuel, as Rav Ḥuna said in the name of Samuel, they made the mortar a vessel to sanctify. Rebbi Yose ben Rebbi Abun said, Rebbi Ḥuna said this before Rebbi Yose: something sanctified in a vessel may be redeemed. He said to him, is that not Samuel’s? Since Samuel said, one is lenient in the case of leftovers. As they disagreed: If unblemished animals were left over, Samuel says, they are redeemed unblemished. Rebbi Joḥanan said, they are redeemed as disqualified sancta. Leftover he-goats, in Samuel’s opinion if elevation sacrifices are redeemed, a purification sacrifice so much more. In Rebbi Joḥanan’s opinion? Rebbi Ze`ira said, they shall graze. Rebbi Samuel bar Rav Isaac said, one uses them to adorn the altar. This is difficult. May a purification sacrifice be brought as elevation sacrifice? Rebbi Yose said, there is a difference, for public sacrifices are determined only by slaughter. Rebbi Ḥananiah said, it is a stipulation of the Court that all leftovers should be brought as elevation sacrifices.

As they disagreed: If it was compounded as profane, Rebbi Yose ben Ḥanina said, it is disqualified; Rebbi Joshua ben Levi said, it is qualified. What is Rebbi Yose ben Ḥanina’s reason? It is holy, that it shall be brought into the Sanctuary. What is Rebbi Joshua ben Levi’s reason? It is holy, that it shall be brought from the disbursement from the lodge. Rebbi Yose ben Rebbi Bun said, Rebbi Yose ben Ḥanina’s parallels Samuel and Rebbi Joshua ben Levi’s Rebbi Joḥanan, as we have stated, “if one dedicated his property to the Temple and there were objects appropriate as public offerings.” Rebbi Joḥanan said, incense. Rebbi Hoshaia said, explain it about an artisan of the family Eutinos who took incense as his wages. And Rebbi Joshua ben Levi’s is like Samuel, as Rav Ḥuna said in the name of Samuel, they made the mortar a vessel to sanctify. Rebbi Yose ben Rebbi Abun said, Rebbi Ḥuna said this before Rebbi Yose: something sanctified in a vessel may be redeemed. He said to him, is that not Samuel’s? Since Samuel said, one is lenient in the case of leftovers. As they disagreed: If unblemished animals were left over, Samuel says, they are redeemed unblemished. Rebbi Joḥanan said, they are redeemed as disqualified sancta. Leftover he-goats, in Samuel’s opinion if elevation sacrifices are redeemed, a purification sacrifice so much more. In Rebbi Joḥanan’s opinion? Rebbi Ze`ira said, they shall graze. Rebbi Samuel bar Rav Isaac said, one uses them to adorn the altar. This is difficult. May a purification sacrifice be brought as elevation sacrifice? Rebbi Yose said, there is a difference, for public sacrifices are determined only by slaughter. Rebbi Ḥananiah said, it is a stipulation of the Court that all leftovers should be brought as elevation sacrifices.

Rav Ḥuna in the name of Rav, Rebbi Abbahu in the name of Rebbi Joḥanan: Sancta given for the upkeep of the Temple which were redeemed unblemished become profane. A Mishnah says so, “their offspring and their milk are permitted after their redemption.” Rebbi Ḥizqiah in the name of Rav Ḥisda: Explain it if they were redeemed unblemished and then became defective. Rebbi Yose in the name of Rav Ḥisda: Does the Mishnah say so? “Their offspring and their milk are forbidden after their redemption.” Rebbi Ḥizqiah in the name of Rebbi Yose: Sancta given for the upkeep of the Temple which were redeemed unblemished become profane. If you are saying they did not become profane, how could the sanctity of the altar fall on sancta given for the upkeep of the Temple?

Rav Ḥuna in the name of Rav, Rebbi Abbahu in the name of Rebbi Joḥanan: Sancta given for the upkeep of the Temple which were redeemed unblemished become profane. A Mishnah says so, “their offspring and their milk are permitted after their redemption.” Rebbi Ḥizqiah in the name of Rav Ḥisda: Explain it if they were redeemed unblemished and then became defective. Rebbi Yose in the name of Rav Ḥisda: Does the Mishnah say so? “Their offspring and their milk are forbidden after their redemption.” Rebbi Ḥizqiah in the name of Rebbi Yose: Sancta given for the upkeep of the Temple which were redeemed unblemished become profane. If you are saying they did not become profane, how could the sanctity of the altar fall on sancta given for the upkeep of the Temple?

Rav Ḥuna in the name of Rav, Rebbi Abbahu in the name of Rebbi Joḥanan: Sancta given for the upkeep of the Temple which were redeemed unblemished become profane. A Mishnah says so, “their offspring and their milk are permitted after their redemption.” Rebbi Ḥizqiah in the name of Rav Ḥisda: Explain it if they were redeemed unblemished and then became defective. Rebbi Yose in the name of Rav Ḥisda: Does the Mishnah say so? “Their offspring and their milk are forbidden after their redemption.” Rebbi Ḥizqiah in the name of Rebbi Yose: Sancta given for the upkeep of the Temple which were redeemed unblemished become profane. If you are saying they did not become profane, how could the sanctity of the altar fall on sancta given for the upkeep of the Temple?

Rebbi Ze`ira in the name of Rebbi Simeon ben Laqish. The reason of Rebbi Joshua: Speak to Aaron, and his sons, and to all Children of Israel, and say to them: each single man from Israel, etc. who willoffer an elevation sacrifice to the Eternal, anything could be elevation sacrifice, voluntarily from you, unblemished, male. From where even females? The verse says, in cattle, to include females. Rebbi Isaac ben Rebbi Eleazar: It says male, and you are saying in cattle, to include females. Then similarly it is written unblemished, and you are saying in cattle, to include the blemished?

Rebbi Ze`ira in the name of Rebbi Simeon ben Laqish. The reason of Rebbi Joshua: Speak to Aaron, and his sons, and to all Children of Israel, and say to them: each single man from Israel, etc. who willoffer an elevation sacrifice to the Eternal, anything could be elevation sacrifice, voluntarily from you, unblemished, male. From where even females? The verse says, in cattle, to include females. Rebbi Isaac ben Rebbi Eleazar: It says male, and you are saying in cattle, to include females. Then similarly it is written unblemished, and you are saying in cattle, to include the blemished?

Rebbi Abbahu in the name of Rebbi Simeon ben Laqish. The reason of Rebbi Eleazar: Speak to Aaron and to his sons, etc., who would sacrifice to the Eternal as elevation sacrifice; everything may be brought as elevation sacrifice, by your volition, unblemished, male. I could think that this includes birds. The verse says, in cattle, not birds. Rebbi Jeremiah and Rebbi Abun bar Ḥiyya were sitting and saying, there said Rebbi Joḥanan said, the reason of Rebbi Simeon is that we find that a female is qualified as elevation offering of a bird. And here, he says so? Rebbi Yose said, I confirmed it following what Rebbi Samuel said in the name of Rebbi Ze`ira: Anything which could be sacrificed neither itself nor its money’s worth is sanctified only as money’s worth. And you are saying, this is correct. You cannot sacrifice it, for it is written in cattle. You cannot redeem it since birds cannot be redeemed.

It is written: Before the Eternal, your God, you shall eat it year by year. A year for itself, and a year for its substitution. A year for the unblemished and a year for the blemished. A year for the firstling and a year for sancta. Year by year, this teaches that the firstling is eaten for two days and two years. How is this? If he slaughtered it on the eve of New Year’s day and ate it on the eve of New Year’s day and on New Year’s Day. Rebbi Ismael stated: If it developed [a blemish] on the fifteenth day of its year, he is permitted to keep it after its year another fifteen days. Rebbi Ila said, this implies that a year for the blemished one is not clear. Rebbi Yose said, a baraita supports Rebbi Ila: Today one is permitted to keep a firstling for four or five years before one shows it to an expert. Where do we hold? If for an unblemished one, it already has been said. But if it cannot refer to the unblemished one, let it refer to the blemished. Both for the firstling and for any sancta one transgresses because of holidays without a year, and because of a year without holidays. One understands holidays without year. Year without holidays? There, they said, explain it if it was too young for Passover. As you are saying there, what is suitable for part of the year is suitable for the year, so say here also, what is suitable for part of Passover is suitable for Passover. Rebbi Abba Mari said, explain it that the coming Pentecost was on the fifth, it was born on the sixth, and the next Pentecost was on the seventh.

It is written: Before the Eternal, your God, you shall eat it year by year. A year for itself, and a year for its substitution. A year for the unblemished and a year for the blemished. A year for the firstling and a year for sancta. Year by year, this teaches that the firstling is eaten for two days and two years. How is this? If he slaughtered it on the eve of New Year’s day and ate it on the eve of New Year’s day and on New Year’s Day. Rebbi Ismael stated: If it developed [a blemish] on the fifteenth day of its year, he is permitted to keep it after its year another fifteen days. Rebbi Ila said, this implies that a year for the blemished one is not clear. Rebbi Yose said, a baraita supports Rebbi Ila: Today one is permitted to keep a firstling for four or five years before one shows it to an expert. Where do we hold? If for an unblemished one, it already has been said. But if it cannot refer to the unblemished one, let it refer to the blemished. Both for the firstling and for any sancta one transgresses because of holidays without a year, and because of a year without holidays. One understands holidays without year. Year without holidays? There, they said, explain it if it was too young for Passover. As you are saying there, what is suitable for part of the year is suitable for the year, so say here also, what is suitable for part of Passover is suitable for Passover. Rebbi Abba Mari said, explain it that the coming Pentecost was on the fifth, it was born on the sixth, and the next Pentecost was on the seventh.

It is written: Before the Eternal, your God, you shall eat it year by year. A year for itself, and a year for its substitution. A year for the unblemished and a year for the blemished. A year for the firstling and a year for sancta. Year by year, this teaches that the firstling is eaten for two days and two years. How is this? If he slaughtered it on the eve of New Year’s day and ate it on the eve of New Year’s day and on New Year’s Day. Rebbi Ismael stated: If it developed [a blemish] on the fifteenth day of its year, he is permitted to keep it after its year another fifteen days. Rebbi Ila said, this implies that a year for the blemished one is not clear. Rebbi Yose said, a baraita supports Rebbi Ila: Today one is permitted to keep a firstling for four or five years before one shows it to an expert. Where do we hold? If for an unblemished one, it already has been said. But if it cannot refer to the unblemished one, let it refer to the blemished. Both for the firstling and for any sancta one transgresses because of holidays without a year, and because of a year without holidays. One understands holidays without year. Year without holidays? There, they said, explain it if it was too young for Passover. As you are saying there, what is suitable for part of the year is suitable for the year, so say here also, what is suitable for part of Passover is suitable for Passover. Rebbi Abba Mari said, explain it that the coming Pentecost was on the fifth, it was born on the sixth, and the next Pentecost was on the seventh.

There, it was stated: “The following flour offerings have a handful taken and the remainders are eaten.” Rebbi Abba bar Mamal and Rebbi [Samuel] bar Rav Isaac were sitting together. Rebbi Abba bar Mamal asked from Rebbi Samuel bar Rav Isaac: From where [do we know that] the remainders of the ‘Omer offering are eaten? He said to him: Did not Rebbi Joḥanan say in the name of Rebbi Ismael: “Offering of, offering of.” Since “offering of” mentioned there is from barley, so also “offering of” mentioned here is from barley. Since the remainders of the offering of the suspected wife are eaten, so the remainders of the ‘Omer offering are eaten. Rebbi (Aqiba) said: After they got up, Rebbi Abba bar Mamal was standing with Rebbi Jeremiah. He said to him: Look, how he made your question fly away! From where [do we know that] the remainders of the offering of the suspected wife are eaten? Rebbi Ze‘ira brought Rebbi Isaac Aṭoshiyya, who stated for him: “Any flour offering mixed with oil”. Where do we hold? If about mixed wheat flour, it already had been said. So if it does not refer to mixed wheat flour, apply it to mixed barley flour. Another [baraita] states: “Or dry”. Where do we hold? If about dry wheat flour, it already had been said. So if it does not refer to dry wheat flour, apply it to dry barley flour. Rebbi Yose said, we deal with mixed wheat flour and dry wheat flour, and it was said for a purpose. “[It] shall belong to all sons of Aaron, to each man as to his brother.” A man takes his part even if he is blemished. A minor does not take a part even if he is unblemished. Rebbi Yose ben Rebbi Abun said: Because the Torah added a detail in one case, can you add that in every case? But “remembrance, remembrance”. “You shall bring,” to include the ‘Omer flour offering in presentations. “He shall present it,” to include the suspected wife’s flour offering in presentations. It is written after that: “What is left from the offering is most holy for Aaron and his sons.”

“Vain” and “untruth” both were said together, which is impossible for the mouth to say and the ear to hear. “Remember” and “keep” both were said together, which is impossible for the mouth to say and the ear to hear. “Its desecrator shall be put to death” and “two unblemished one year old sheep” both were said together, which is impossible for the mouth to say and the ear to hear. “The nakedness of your brother’s wife you shall not uncover”, “her brother-in-law shall come to her”, both were said together. “You shall not move real property from one tribe to another,” “any daughter inheriting real property,” both together. “Fringes you shall make for yourself,” “do not wear sha‘ṭnez”, both were said together. And so it says, “God spoke once, two I heard from this.” And it is written: “Is not my word like fire, says the Eternal, and like a hammer which shatters a rock.”

There, we have stated: “Rebbi Yose ben Rebbi Jehudah says, He made error equal to intent for substitution, but not for sacrifices.” Ḥizqiah said, in error: a prohibition, the one who substitutes: a prohibition. If he wants to say “profane” but said “an elevation sacrifice”, it is sanctified. If he wants to say “an elevation sacrifice” but said “profane”, it is not sanctified. It follows that Rebbi Joḥanan, interpreting Rebbi Yose ben Rebbi Jehudah, parallels Rebbi Jeremiah’s explanation regarding the House of Shammai on sacrifices. In Rebbi Joḥanan’s opinion, may one understand that “He made error equal to intent for substitution, but not for sacrifices,” if somebody dedicates a firstling? Can it be dedicated? Did not Rebbi Ḥiyya, Rebbi Aḥa, and Rebbi Yasa say in the name of Rebbi Joḥanan: If somebody dedicated a firstling and it was brought to the altar, it is not sanctified even for its money’s worth. If somebody dedicated a blemished animal for the altar, even as a substitute it is not sanctified. But if somebody dedicated an animal with a temporary blemish. Is that consistent with whipping? Rebbi Yudan, Rebbi Mattaniah’s father, said, explain it if he gave unblemished animals for the upkeep of the Temple.

Rebbi Yose ben Rebbi Jehudah follows his father’s method: If somebody dedicated unblemished animals for the upkeep of the Temple, he violates a positive commandment. Why also a prohibition? The verse says: “The Eternal spoke to Moses לאמר”: a prohibition was pronounced, the words of Rebbi Jehudah. Rebbi was sitting and studying the rule that “a firstling cannot be substituted” when Bar Pedaiah’s father was passing by. Rebbi saw him, and said, do I know what I should say here, “the Eternal spoke to Moses לאמר,” could one explain the words of Rebbi Jehudah? Is it written thus? It follows what Rebbi Immi said in the name of Rebbi Joḥanan: For interpretation, one removes from its beginning to its end. Rebbi Ḥanina in the name of Rebbi Jeremiah: Even a middle word. “You have to pour oil on.” You have to pour oil on a flour offering, to subject all flour offerings to pouring.

HALAKHAH: Rebbi Eleazar said, it is everybody’s opinion. Rebbi Joḥanan said, it is in dispute. There, we have stated: “One may sell a firstling unblemished alive, blemished alive or slaughtered, and one may use it for preliminarily marrying a woman.”

HALAKHAH: “In any case of a not sinful preliminary marriage,” etc. Rebbi Simeon ben Laqish asked before Rebbi Joḥanan: If a proselyte married a bastard girl, there is no sinful preliminary marriage, but the child follows the blemished part? He answered, everywhere Rebbi taught, he explained: “Who is this? A priestly, or Levitic, or Israel woman married to a Cohen, a Levite, or an Israel.” Rebbi Abin understood this from the second part: (In any case of a not sinful preliminary marriage, the child follows the father.) [In any case of a sinful preliminary marriage, the child follows the blemished part.] Rebbi Simeon ben Laqish asked before Rebbi Joḥanan: If a proselyte married a bastard girl, there is no sinful preliminary marriage, but the child follows the blemished part? He answered, everywhere Rebbi taught, he explained: “Who is this? A widow [married to] a High priest, a divorcee or one who has received ḥalîṣah to a common priest, a bastard or a Gibeonite to an Israel, the daughter of an Israel to a bastard or a Gibeonite.” Could he not have objected to him: In the case of a disqualified priest married to the daughter of an Israel there is no sinful marriage but the child follows the blemished part? In the case of a man taking back his divorcee after she had been remarried, there is (no) sinful marriage but the child is unblemished since Rebbi Ḥiyya said in the name of Rebbi Joḥanan: The daughter of a man taking back his divorcee after she had been remarried is enabled for the priesthood. What is the reason? [For she is an abomination,] she is an abomination but her children are not an abomination.

HALAKHAH: “If one of them was one-armed.” etc. Just as one explains for his father and mother, so one explains for the Elders of the Court, as it is said : They shall go out, to exclude lame ones; and say , to exclude mute ones; our hands did not spill, to exclude one-armed ones; and our eyes did not see, to exclude blind ones. The verse tells you that just as the Elders of the Court must be unblemished morally, so they must be unblemished physically.

HALAKHAH: “If one of them was one-armed.” etc. Just as one explains for his father and mother, so one explains for the Elders of the Court, as it is said : They shall go out, to exclude lame ones; and say , to exclude mute ones; our hands did not spill, to exclude one-armed ones; and our eyes did not see, to exclude blind ones. The verse tells you that just as the Elders of the Court must be unblemished morally, so they must be unblemished physically.

Rebbi Isaac and Rebbi Immi were sitting and asking, is it not written: On that day they slaughtered of the booty for the Eternal? They explained it, but we do not know whether the colleagues explained it or Rebbi Immi explained it, from previous ones, from booty which was in their hands they sacrificed. But is it not written: The men of Bet Shemesh brought an elevation offering and slaughtered family offerings to the Eternal, oxen? Can we learn anything from the rulers of the Philistines? Did not Rebbi Abbahu say in the name of Rebbi Yose ben Ḥanina, they even sacrificed females, the cows they offered as elevation offering to the Eternal. But is it not written, Saul said, they brought them from the Amalekite? One does not learn from Saul; as Rebbi Simeon ben Laqish said, Saul was a sycamore shoot. But it is not written, David bought the threshing floor? He bought but did not sacrifice. But is it not written, Arawna said to the king, may the Eternal, your God, have pleasure with you. May he find pleasure with you in prayer. But is it not written, Also from the hand of a stranger you should not bring your God’s bread from any of these? From any of these you do not sacrifice; you buy unblemished ones and sacrifice. What does Rebbi Eliezer do with this? You are buying for money and sacrifice? The one who stated “for money” cannot follow Rebbi Eliezer.

He rather meant this: Who said that [the mitzvah is fulfilled] by taking, perhaps it is fulfilled by standing [the aravah] up [next to the altar]? Who said that it may be done by priests with a blemish, perhaps it [may be done] only by unblemished priests?